Anyone who reads the Acts of the Apostles with sincerity will recognize that this Psalm includes a prophecy about Christ. It is clear that when it states, “let his days be short, and let another take his office,” it refers to Judas, the one who betrayed Christ. Peter’s role is often seen as representing the Church due to his position among the disciples, as it is written, “I will give you the keys of the kingdom of heaven” (Matthew 16:19). In contrast, Judas symbolizes the Jewish individuals who were adversaries of Christ; they harbored hostility towards Him, and this enmity continues through their descendants. We can both understand the explicit message of this psalm and also see how it conveys deeper truths about Judah.
The psalm opens with the cry, "O God, do not remain silent regarding my praise; for the mouth of the wicked has opened against me" (Psalm 107:1). This illustrates that the criticism from deceitful individuals is baseless, while the praise from God is genuine. God is faithful, but every man is a deceiver (Romans 3:4). Only the one in whom God speaks can be true. The highest praise is that of the only begotten Son of God, affirming His divine nature. This reality was obscured when His weakness was revealed; the wicked had opened their mouths against Him, voicing their hatred concealed behind deceitful words.
They have spoken falsely about me with slanderous tongues (Psalm 108:2), particularly when they praised Him with insincere compliments. In another context, it is stated that those who praise me together conspire against me. As they erupted with cries of "Crucify Him! Crucify Him!" (John 19:6), they further surrounded me with words of animosity. Those who spoke treacherously claimed to express love when in fact their intent was filled with hatred. Just as the righteous love Christ freely, the wicked openly despise Him. The best individuals seek the truth for its own sake, while the worst pursue wickedness for selfish gain.
He observed, "Instead of loving me, they wronged me" (Psalm 107:3). There are six distinct behaviors in response to good and evil, which can be easily recognized: (1) responding good for evil, (2) not responding evil for evil, (3) responding good for good, (4) responding evil for evil, (5) not responding good for good, and (6) responding evil for good. The first two correspond to the righteous, and the first of these is the noblest, whereas the last two correspond to the wicked; the last of those is the most vile. The central two pertain to a middling class of individuals. We should take note of these contrasts in the Scriptures. Our Lord repays good with charity, justifying the ungodly (Romans 4:5); even from the cross, He stated, "Father, forgive them, for they know not what they do" (Luke 23:34).
After lamenting, "Instead of loving me, they belittled me," he responded, "But I gave myself to prayer." He did not specify the content of his prayer, allowing us to infer that it was for their benefit. They belittled Him, whom they crucified, while mocking him as if He were merely a man they had defeated. From the Cross, He proclaimed, "Father, forgive them, for they know not what they do." While they repaid His goodness with malice, He repaid their malice with goodness. The divine example teaches us that when we face ingratitude, even when good is met with evil, we ought to pray; truly, He is for all who rebel against Him, whether out of sorrow or faith in danger. Yet we first intercede for ourselves, seeking by God's grace to confront our own desire for vengeance when we are wronged, whether it is perceived or real.
He adds, "Thus have I been repaid evil for good" (Psalm 107:4). One might ask, what constitutes this evil? And he explains, it is hatred for my goodwill. This encapsulates their grave offense. How could the persecutors harm Him who laid down His life willingly, not under coercion? Still, this hatred is the gravest sin of the persecutor, notwithstanding the voluntary atonement of the sufferer. He elucidates the phrase "instead of love for me," noting how they ought to have loved Him not only as a bare obligation but in response to His love: "for my goodwill." He references the Gospel, stating, "How often have I gathered your children together, but you were unwilling!" (Matthew 23:37).
Next, he prophesies the retribution they will face for their heinous actions, detailing their fate as though he wishes it fulfilled out of desire for revenge. Some fail to recognize this method of foretelling the future and mistake the intended evil for a reciprocation of malice, believing hatred begets hatred; yet, few grasp how the punishment of the wicked satisfies the accuser who yearns to extinguish his hatred, while the judge, motivated by righteousness, punishes sin. The former reciprocates evil for evil; the latter, by punishing, administers justice to the unrighteous, rendering what is just inherently good. Thus, He punishes, not out of cruelty towards another's suffering, which would reflect evil for evil, but out of love for righteousness, which is good even in the face of evil.
"Set a wicked ruler over him, and let Satan stand at his right hand" (Psalm 108:5). Initially addressing many adversaries, the psalm now focuses on one. It refers to the traitor Judas, who, as stated in the Acts of the Apostles, was to face the appropriate punishment (Acts 1:20). This conveys the idea: “Place a wicked man over him," referencing Judas, and naming Satan as his right-hand tormentor. Those who refuse to submit to Christ are worthy of being subjected to the devil. Consequently, it describes those who preferred worldly pleasures over God as calling the prosperous amongst them blessed, whose right hand is aligned with wickedness.
"When he is judged, let him be condemned, and let his prayer become sin" (Psalm 107:6). A prayer is deemed righteous only through Christ, whom he betrayed in his egregious transgression. A prayer unanchored to Christ cannot absolve sin, but rather becomes sin itself. One might question when Judas's prayers might have turned to sin. Perhaps before he betrayed the Lord when he contemplated the act; afterward, should he have prayed through Christ, he would have sought forgiveness—and in doing so, could have retained hope and mercy. Despair, however, led him to take his own life.
"Let his days be short" (Psalm 108:7). Here, he refers to the short tenure of Judas’s apostleship, which concluded in his betrayal and demise prior to the Lord’s Passion. If one were to inquire, what of the sacred number twelve, of which our Lord wisely structured His first disciples? He immediately adds, "Let another take his office"—indicating that he was to be justly punished and his number replaced.
"Let his children be orphans, and let his wife a widow" (Psalm 108:8). Following his demise, both his children were left fatherless, and his wife became a widow. "Let his children wander, needing bread" (Psalm 107:9). By “wanderers,” he implies those who do not know where to go, bereft of assistance. "Let them be driven from their homes" provides clarity on what was meant by "let them wander," as detailed further in the verses.
"Let the extortioner seize all his possessions, and let strangers plunder his labor" (Psalm 108:10). There should be no one to safeguard him (Psalm 107:11), signifying that his orphaned children should find no pity. Although even orphans may endure their plight and maintain their lineage, “Let his posterity be obliterated” signifies that no future generations arise from him (Psalm 108:12).
Moreover, what follows? "Let the wickedness of his fathers be remembered before the Lord, and let the sin of his mother not be erased" (Psalm 108:13). This raises the question of whether the sins of his ancestors will be visited upon him. Notably, those transformed in Christ and who no longer imitate wickedness shall not bear the sins of their fathers (Ezekiel 18:4, 20). When the Lord declares, “I will visit the iniquity of the fathers upon the children” (Exodus 20:5), it refers to those who despise Him as their forefathers did. As positive imitation obliterates personal wrongdoing, so negative imitation incurs not only personal guilt but also extends punishment through the meritorious actions of others.
"Let them always stand against the Lord" (Psalm 108:14), indicates ongoing opposition, interpreted differently by various translators. This infers their offenses will remain unpardonable both in this life and the next. "Let the remembrance of them—of his father and mother—vanish from the earth." This implies that the legacy held by subsequent generations will fade, aligning with the prophecy concerning Judah and his lineage, which faced eradication within a generation.
This annihilation stems from the fact that he showed no mercy (Psalm 108:15), referring more aptly to the people who, having executed Christ, might recall their actions in repentance, showing compassion towards those they had relentlessly oppressed. It is said, “And they persecuted the poor and the needy” (Psalm 108:16). This may apply to Judas, who became impoverished despite being rich, so that we might gain from his poverty (2 Corinthians 8:9). How else to discern the term "beggar" than in His request to the Samaritan woman, "Give Me a drink" (John 4:7), and His exclamation on the cross, "I thirst" (John 19:28)? The subsequent verses reveal this in reference to Him, the Head of the body which Judas persecuted—expressing “they persecuted the poor and the beggar” as intended to kill Him, who bore a wounded heart.
The psalm continues: "He loved cursing, and so it shall happen to him" (Psalm 107:17). Although Judas reveled in oaths—during his theft from the common fund and betrayal of the Lord—others expressed hatred more overtly with, "Let His blood be upon us and our children" (Matthew 27:25). Thus, having rejected blessing, it shall drift from him. Indeed, Judas showed no love for Christ, the source of everlasting blessing, and the Jewish people more decidedly refused the blessing when asked by the Lord’s followers if they would become disciples (John 9:27). He cloaked himself with a curse as with an outer garment; this signifies either Judas or that nation. This cursedness penetrated his being like water and outfitted him like a garment, for he stood before the judgment of He who can destroy both body and soul in hell (Matthew 10:28)—the body opposing, the soul inwardly afflicted. And, like oil permeating his bones, it illustrates his delight in evil, hoarding damnation—the ultimate punishment, as blessing is identified with eternal life. Currently, evil works bring him joy, running through him like water and embedded in his bones. This is termed a curse, due to the torment God has appointed for such individuals.
"Let it be to him as a mantle enveloping him" (Psalm 107:18). Why repeat the imagery of a garment? After stating he covers himself with a curse as with a cloak, revealing a conceptual difference is unnecessary, as every man is clothed in his chiton and wrapped in a cloak; what else signifies the boast in wickedness before men? Speaking of the girdle, it implies constant readiness for action. Men gird themselves for labor and to prevent their garments from hindrance. Therefore, the one who girds himself with curses meticulously plots evil not in haste and prepares to act upon it.
THEOSIS